Benefits of the Hadith: (I saw the Messenger of Allah (peace and blessings be upon him) covering me while I was watching the Abyssinians...)
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The Shaykh : This hadith contains great benefits, among which are:
The permissibility of playing with spears, arrows, and the like in the mosque. This is what we say, but is it part of the Sunnah or merely a permissible act? It is the latter, a permissible act. So we do not tell people, "If it is the day of the festival, bring out the guns and swords and form a line in the mosque." However, this is conditional upon two things:
The first condition is that the mosque or its people are not harmed by this play.
The second condition is that it be for a valid purpose, which is to let the enemies of Islam know that the religion of Islam is one of ease and simplicity, and that it allows the soul its share of fun and play on appropriate days.
Among the benefits of this hadith is that there is no blame in the days of the festivals for such actions to take place, because the Prophet (peace and blessings be upon him and his family) approved of the Abyssinians doing this. But we said that it must be for a benefit if it is in the mosque. As for outside the mosque, it is among the permissible matters. For this reason, when Abu Bakr (may Allah be pleased with him) objected to the two girls who were singing, the Prophet (peace and blessings be upon him) said:Sahih Ibn Hibban 47:320 This indicates the perfection of Islam, which grants the soul some freedom and release in fun and play, because human nature cannot keep the soul suppressed, unable to move, play, or joke. Something is necessary, but within the limits of what?
The student: The Shari'ah.
The Shaykh : The Shari'ah.
Among the benefits of this hadith is the good character of the Prophet (peace and blessings be upon him) in dealing with his family. And he said about himself (peace and blessings be upon him):Sunan Ibn Majah 1977Hasan (Darussalam) May Allah send prayers and peace upon him. And thus it is befitting for a person to bring joy to his family, even in these matters, provided that no harm results from it. If harm results from it, then no. A person cannot let his family go to a place of games and amusement where, for example, men are looking and people are feared to cause fitnah. No, but there is no harm in taking them out sometimes so that they get the joy and fun that is restricted by the Shari'ah.
Among the benefits of this hadith is that the Prophet (peace and blessings be upon him and his family) used to say: meaning he did not let her watch for a short time and then leave her; he kept her there until her desire was satisfied. And likewise, it is befitting in dealing with family members, especially young women, daughters, or wives, or the like, because for every situation there is a suitable word. Perhaps if she were an old woman, she might not care about this, nor care to look at them. But for a young woman, her status must be considered.
Among the benefits of this hadith is the permissibility of a woman looking at men. The permissibility of a woman looking at men is that Aisha looked at the Abyssinians, who were men, and the Prophet (peace and blessings be upon him and his family) approved of her.
If someone were to say, "How do you say this when Allah the Exalted said:[An-Nur 24:31]?" The answer is that Allah said: What? [An-Nur 24:31] And "min" (from) indicates partiality, and partiality does not imply the whole. If the wording of the verse were [An-Nur 24:31], there would be a problem with this hadith. But they lower some of their gaze. Therefore, we say the verse does not contradict this hadith, because when someone entered upon her, the obligation became lowering some of the gaze. When does it become obligatory? When fitnah is feared. If a woman looks at men to enjoy looking at them or to take pleasure in looking at them, this becomes forbidden.
If someone were to say, "What is the answer to the hadith of Abdullah ibn Maktum when?" The answer is that this hadith is weak and not authentic. And if it is weak, the objection based on it falls away, because only what is authentic can counter what is authentic. If it is weak, it is not considered a counter-objection. The scholars said, and this is indicated by the fact that we were not ordered to observe hijab. Because if a woman's looking were like a man's looking, we would have told the man to cover his face, just as we told the woman to cover her face... then men looking at them would have become forbidden.
And his saying (may Allah have mercy on him) "the hadith," and "the hadith" is read with the accusative case, and the implied meaning is "read the hadith" or "complete the hadith." It may be... meaning up to the hadith, meaning up to its end.
The permissibility of playing with spears, arrows, and the like in the mosque. This is what we say, but is it part of the Sunnah or merely a permissible act? It is the latter, a permissible act. So we do not tell people, "If it is the day of the festival, bring out the guns and swords and form a line in the mosque." However, this is conditional upon two things:
The first condition is that the mosque or its people are not harmed by this play.
The second condition is that it be for a valid purpose, which is to let the enemies of Islam know that the religion of Islam is one of ease and simplicity, and that it allows the soul its share of fun and play on appropriate days.
Among the benefits of this hadith is that there is no blame in the days of the festivals for such actions to take place, because the Prophet (peace and blessings be upon him and his family) approved of the Abyssinians doing this. But we said that it must be for a benefit if it is in the mosque. As for outside the mosque, it is among the permissible matters. For this reason, when Abu Bakr (may Allah be pleased with him) objected to the two girls who were singing, the Prophet (peace and blessings be upon him) said:
Let them be, for these are days of festival.
دعهما فإنها أيام عيدThe student: The Shari'ah.
The Shaykh : The Shari'ah.
Among the benefits of this hadith is the good character of the Prophet (peace and blessings be upon him) in dealing with his family. And he said about himself (peace and blessings be upon him):
The best of you is the one who is best to his wife, and I am the best of you to my wives.
خيركم خيركم لأهله وأنا خيركم لأهليAmong the benefits of this hadith is that the Prophet (peace and blessings be upon him and his family) used to say:
Did she fill her up until she said to him, "I am full"?
لها أشبعتي حتى قالت له شبعتAmong the benefits of this hadith is the permissibility of a woman looking at men. The permissibility of a woman looking at men is that Aisha looked at the Abyssinians, who were men, and the Prophet (peace and blessings be upon him and his family) approved of her.
If someone were to say, "How do you say this when Allah the Exalted said:
And tell the believing women to reduce [some] of their vision
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّAnd say to the believing women
وَقُلْ لِلْمُؤْمِنَاتِto reduce [some] of their vision
يَغْضُضْنَ مِنْ أَبْصَارِهِنَّAnd tell the believing women to reduce [some] of their vision
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ أَبْصَارِهِنَّIf someone were to say, "What is the answer to the hadith of Abdullah ibn Maktum when
He entered upon the wife of the Messenger of Allah (peace and blessings be upon him), so he ordered them to observe hijab. They said, "O Messenger of Allah, the man is blind." He said, "Are you both blind?"
دخل على زوج الرسول صلى الله عليه وسلم فأمرهما أن تحتجبا فقالا يا رسول الله إن الرجل أعمى فقال أفعمياوان أنتماAnd his saying (may Allah have mercy on him) "the hadith," and "the hadith" is read with the accusative case, and the implied meaning is "read the hadith" or "complete the hadith." It may be... meaning up to the hadith, meaning up to its end.